Faxing — The Model for Conduct法行篇
公輸不能加於繩墨，聖人不能加於禮。禮者，衆人法而不知，聖人法而知之。
Gongshu (公輸) could add nothing to the marking line, and the sage can add nothing to ritual. As for ritual, the many take it for their model and do not understand it, while the sage takes it for his model and understands it.
曾子曰：「無內人之疏而外人之親，無身不善而怨人，無刑己至而呼天。內人之疏而外人之親，不亦遠乎！身不善而怨人，不亦反乎！刑已至而呼天，不亦晚乎！《詩》曰：『涓涓源水，不雝不塞。轂已破碎，乃大其輻。事已敗矣，乃重太息。』其云益乎！」
Zengzi said,
"Do not keep those within at a distance and make those outside your intimates. Do not be unworthy yourself and then blame others. Do not wait until punishment has come and then call upon heaven. To keep those within at a distance and make those outside your intimates, is that not going far astray? To be unworthy yourself and then blame others, is that not turning things about? To wait until punishment has come and then call upon heaven, is that not too late?
The Shi says, 'The spring water trickles on, and it is neither dammed nor stopped. The hub is already broken in pieces, and only then is the spoke made thick. The business has already fallen through, and only then comes the heavy sigh.' What use is there in that?"
曾子病，曾元持足。曾子曰：「元志之！吾語汝。夫魚鱉黿鼉猶以淵爲淺而堀其中，鷹鳶猶以山爲卑而增巢其上，及其得也，必以餌。故君子能無以利害義，則恥辱亦無由至矣。」
Zengzi was ill, and Zeng Yuan held his feet. Zengzi said, "Yuan, mark this. I will tell you. The fish and the turtle, the great turtle and the crocodile, still think the pool is shallow and dig themselves down into it. The hawk and the kite still think the mountain is low and build their nests higher upon it. Yet when they are taken, it is always by the bait. So if the gentleman can keep from harming rightness for the sake of gain, then shame and disgrace will have no road by which to reach him."
子貢問於孔子曰：「君子之所以貴玉而賤珉者，何也？爲夫玉之少而珉之多邪？」孔子曰：「惡！賜，是何言也！夫君子豈多而賤之，少而貴之哉！夫玉者，君子比德焉。溫潤而澤，仁也；栗而理，知也；堅剛而不屈，義也；廉而不劌，行也；折而不撓，勇也；瑕適竝見，情也；扣之，其聲清揚而遠聞，其止輟然，辭也。故雖有珉之雕雕，不若玉之章章。《詩》曰：『言念君子，溫其如玉。』此之謂也。」
Zigong asked Confucius, "Why is it that the gentleman holds jade precious and holds min (珉) cheap? Is it because jade is scarce and min is plentiful?"
Confucius said,
"Ah, Ci! What talk is this! How should the gentleman hold a thing cheap because it is plentiful and precious because it is scarce?
Now jade is what the gentleman likens his virtue to. It is warm and soft and glossy, and this is benevolence. It is close-grained and has its veining, and this is knowledge. It is hard and firm and does not bend, and this is rightness. It has edges and yet does not cut, and this is conduct. It may break but it will not warp, and this is courage. Its flaws and its fair parts show alike, and this is honesty. Strike it and its sound is clear and rises and is heard far off, and when it stops it breaks off clean, and this is speech.
So however dappled the min may be, it is not the equal of the brightness of jade. The Shi says, 'When I think of the gentleman, he is warm as jade.' This is what is meant."
曾子曰：「同游而不見愛者，吾必不仁也；交而不見敬者，吾必不長也；臨財而不見信者，吾必不信也。三者在身，曷怨人？怨人者窮，怨天者無識。失之己而反諸人，豈不亦迂哉！」
Zengzi said, "If I roam with others and am not loved, then surely I am not benevolent. If I keep company with others and am not respected, then surely I am not grown up. If I am set over goods and am not trusted, then surely I am not trustworthy. When these three are in me, how should I blame others? He who blames others is brought to a stand. He who blames heaven has no understanding. To lose it in oneself and turn and lay it on others, is that not going a long way round?"
南郭惠子問於子貢曰：「夫子之門，何其雜也？」子貢曰：「君子正身以俟，欲來者不距，欲去者不止。且夫良醫之門多病人，檃栝之側多枉木，是以雜也。」
Nanguo Huizi asked Zigong, "How mixed a company your master's gate holds!"
Zigong said, "The gentleman makes himself upright and waits. He does not bar those who wish to come, and he does not hold back those who wish to go. And indeed, at a good doctor's gate there are many sick men, and beside the straightening frame there is much crooked wood. That is why the company is mixed."
孔子曰：「君子有三恕。有君不能事，有臣而求其使，非恕也；有親不能報，有子而求其孝，非恕也；有兄不能敬，有弟而求其聽令，非恕也。士明於此三恕，則可以端身矣。」
Confucius said, "The gentleman has three ways of measuring others by himself. To have a ruler and be unable to serve him, and then to keep ministers and ask to be served by them, is not measuring by oneself. To have parents and be unable to repay them, and then to keep sons and ask them to be filial, is not measuring by oneself. To have an elder brother and be unable to respect him, and then to keep a younger brother and ask him to heed one's orders, is not measuring by oneself. If a scholar is clear about these three measurings, he can make himself upright."
孔子曰：「君子有三思，而不可不思也。少而不學，長無能也；老而不教，死無思也；有而不施，窮無與也。是故君子少思長則學，老思死則教，有思窮則施也。」
Confucius said, "The gentleman has three things to think of, and he cannot leave off thinking of them. If he does not study when young, he will have no ability when grown. If he does not teach when old, no one will think of him when he is dead. If he has and does not give, no one will be with him when he is brought to a stand. So the gentleman, being young, thinks of growing up and studies. Being old, he thinks of death and teaches. Having something, he thinks of being brought to a stand and gives."